"The gift of salvation": Its failure to address the crux of justification

Journal of the Evangelical Theological Society, Dec 1999 by Seifrid, Mark

In agreement with this call from the Vatican for clarification in its dialogue with Lutherans, I would suggest that to an even greater degree the "Gift of Salvation" requires elaboration if it is to serve a useful purpose. Confessional clarity strengthens all of us for the tasks which lie before us, and provides the way to further dialogue by exposing our real differences. A debate on the basis of Scripture, which ends in disagreement, but which produces distinct statements on both sides, is far more fruitful than a document which is open to arbitrary interpretation." 19 While I do not wish to be unfair to the participants in the discussions which led to the "Gift of Salvation," I cannot see how the document represents progress. Perhaps they fell short of their stated aim of finding "firm agreement" on justification because of too great an eagerness to reach a statement upon which all could agree. My hope is not that discussions shall end, but that ongoing dialogue will be carried out with greater clarity, particularly on the part of Protestant evangelicals. Alister McGrath concludes his lengthy historical survey of the doctrine of justification with a quotation from an unexpected source, Goethe's Faust:

What you have inherited from your fathers,

acquire for yourself, so that you might possess it. 20

Perhaps the most pressing need of the hour is for evangelicals to learn, know, understand and possess their own heritage in this article of the Gospel. Only then shall we be able to enter into dialogue with others rightly and safely.

1 See the introductory remarks by Richard John Neuhaus, "The Gift of Salvation," First Things 79 (January 1998) 20.

2E.g. the American Lutheran-Roman Catholic discussions published in 1984, those of German Lutherans and Catholics published in 1986, the 1987 Anglican-Roman Catholic statement, and the Joint Declaration on justification issued in 1997 by the Lutheran World Federation and the Pontifical Council for Promoting Christian Unity.

3 E.g. Timothy George, "Evangelicals and Catholics Together: A New Initiative," Christianity Today 41 (December 8, 1997) 34-35.

I "Gift of Salvation" 21.

I Perhaps some of Calvin's heirs are only following in his footsteps in this regard, since he was able to give his approval to the Regensburg statement. Wilhelm Neuser has pointed to the Aristotelian

distinction between "Person" and "work" which remains in Calvin's thought, and which led him to accept the formula of a double justification, "Calvins Urteil fiber den Rechtfertigungsartikel des Regenburger Buches," Reformation and Humanismus (ed. M. Greschat and J. F. G. Goeters; Witten: Luther-Verlag, 1969) 176-194.

' "Gift of Salvation" 21. 7 Ibid. 22.

8 Timo Laato, "Justification According to James: A Comparison with Paul," TrinJ (1997) 43-84. ' James uses cmvepyg(o to express concursus here, not supplementation. Cf Rom 8:28; 2 Cor 1:11; 6:1.

10 See Laato, "Justification" 68.

"See Ernst Kasemann,"The 'Righteousness of God' in Paul,"New Testament Questions of Today (trans. W. J. Montague; Philadelphia: Fortress, 1969) 168-182, originally published as "Gottesgerechtigkeit bei Paulus," ZTK 58 (1961) 367-378. As the very title of KAseman's German essay indicates, Adolf Schlatter's interpretation of Paul and the Pauline expression stands behind his proposal.